English
Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. The Long Discourses The Division of Virtue 1. The Discourse on the Brahma-Net The Story of the Wanderer 1. Thus have I heard: At one time the Blessed One was journeying on the high road between Rājagaha and Nāḷandā, together with a large community of monks, about five hundred monks. And Suppiya the wanderer was also journeying on the high road between Rājagaha and Nāḷandā, together with his pupil, Brahmadatta the young man. There, indeed, Suppiya the wanderer in many ways spoke dispraise of the Buddha, spoke dispraise of the Dhamma, spoke dispraise of the Saṅgha. But Brahmadatta the young man, the pupil of Suppiya the wanderer, in many ways spoke praise of the Buddha, spoke praise of the Dhamma, spoke praise of the Saṅgha. Thus, these two, the teacher and his pupil, speaking in direct opposition to each other, followed close behind the Blessed One and the community of monks. 2. Then the Blessed One stayed for one night in the royal rest house at Ambalaṭṭhikā, together with the community of monks. And Suppiya the wanderer also stayed for one night in the royal rest house at Ambalaṭṭhikā, together with his pupil, Brahmadatta the young man. There too, indeed, Suppiya the wanderer in many ways spoke dispraise of the Buddha, spoke dispraise of the Dhamma, spoke dispraise of the Saṅgha. But Brahmadatta the young man, the pupil of Suppiya the wanderer, in many ways spoke praise of the Buddha, spoke praise of the Dhamma, spoke praise of the Saṅgha. Thus, these two, the teacher and his pupil, dwelt speaking in direct opposition to each other. 3. Then, many monks, having risen early in the morning, sat down together in the circular hall, having assembled. ...this discussion arose: "Wonderful, friends, amazing, friends, how well understood by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, is the diversity of beings' inclinations. For this Suppiya the wanderer, in many ways, speaks dispraise of the Buddha, speaks dispraise of the Dhamma, speaks dispraise of the Saṅgha; but Suppiya the wanderer's pupil, young Brahmadatta, in many ways, speaks praise of the Buddha, speaks praise of the Dhamma, speaks praise of the Saṅgha. Thus these two, teacher and pupil, holding directly opposing views, follow the Blessed One and the community of bhikkhus, one after the other." 4. Then the Blessed One, knowing this discussion of those bhikkhus, went to the circular pavilion; having gone, He sat down on the seat prepared. Having sat down, the Blessed One addressed the bhikkhus: "With what talk, bhikkhus, are you now sitting gathered, and what was your unfinished talk?" When this was said, those bhikkhus said to the Blessed One: "Here, Venerable Sir, as we rose in the early morning, and were sitting gathered in the circular pavilion, this discussion arose: 'Wonderful, friends, amazing, friends, how well understood by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, is the diversity of beings' inclinations. For this Suppiya the wanderer, in many ways, speaks dispraise of the Buddha, speaks dispraise of the Dhamma, speaks dispraise of the Saṅgha; but Suppiya the wanderer's pupil, young Brahmadatta, in many ways, speaks praise of the Buddha, speaks praise of the Dhamma, speaks praise of the Saṅgha. Thus these two, teacher and pupil, holding directly opposing views, follow the Blessed One and the community of bhikkhus, one after the other.' This, Venerable Sir, No, Venerable Sir, our conversation was unfinished, when the Blessed One arrived. 5. "Monks, if others speak dispraise of me, or speak dispraise of the Dhamma, or speak dispraise of the Saṅgha, therein you should not harbor resentment, nor displeasure, nor mental dissatisfaction. Monks, if others speak dispraise of me, or speak dispraise of the Dhamma, or speak dispraise of the Saṅgha, and if you were to be angry or displeased, that would be an obstacle for yourselves. Monks, if others speak dispraise of me, or speak dispraise of the Dhamma, or speak dispraise of the Saṅgha, and if you were to be angry or displeased, would you then be able to discern what is well-spoken and ill-spoken by others?" "No, Venerable Sir." "Monks, if others speak dispraise of me, or speak dispraise of the Dhamma, or speak dispraise of the Saṅgha, therein you should explain what is untrue as untrue: 'This is untrue, this is incorrect, this is not found in us, nor does this exist in us.'" 6. "Monks, if others speak praise of me, or speak praise of the Dhamma, or speak praise of the Saṅgha, therein you should not feel joy, nor gladness, nor mental elation. Monks, if others speak praise of me, or speak praise of the Dhamma, or speak praise of the Saṅgha, and if you were to be joyful, glad, or elated, that would be an obstacle for yourselves. Monks, if others speak praise of me, or speak praise of the Dhamma, or speak praise of the Saṅgha, therein you should acknowledge what is true as true: 'This is true, this is correct, this is found in us, and this does exist in us.'" The Minor Precepts 7. "This, monks, is but a small matter, or a small amount of virtue, a little bit of virtue, by which an ordinary person, speaking, might speak the praise of the Tathāgata. And what is that, monks, that small, trifling amount of virtue, by which an ordinary person, speaking, might speak the praise of the Tathāgata? 8. ‘Having abandoned the taking of life, the recluse Gotama abstains from the taking of life. He has laid down the rod, he has laid down the weapon. He is conscientious, he is compassionate, he dwells sympathetic to the welfare of all living beings.’ Thus, monks, an ordinary person, speaking, might speak the praise of the Tathāgata. ‘Having abandoned the taking of what is not given, the recluse Gotama abstains from taking what is not given. He takes only what is given, he expects only what is given. He dwells with an unthievish, pure self.’ Thus, monks, an ordinary person, speaking, might speak the praise of the Tathāgata. ‘Having abandoned unchastity, the recluse Gotama is chaste. He keeps far away, he abstains from sexual intercourse, the village custom.’ Thus, monks, an ordinary person, speaking, might speak the praise of the Tathāgata. 9. ‘Having abandoned false speech, the recluse Gotama abstains from false speech. He is a speaker of truth, he is truthful, he is firm, he is trustworthy, he is not a deceiver of the world.’ Thus, monks, an ordinary person, speaking, might speak the praise of the Tathāgata. ‘Having abandoned divisive speech, the recluse Gotama abstains from divisive speech. Having heard here, he does not tell there to cause division among these. Or having heard there, he does not tell here to cause division among those. Thus, he is a uniter of the divided, or an encourager of the united. He delights in unity, he rejoices in unity, he is gladdened by unity, he speaks words that create unity.’ Thus, monks, an ordinary person, speaking, might speak the praise of the Tathāgata. ‘Having abandoned harsh speech, the recluse Gotama abstains from harsh speech. He speaks such speech which is gentle, pleasant to the ear, endearing, going to the heart, courteous, beloved by many, pleasing to many.’ Thus, monks, an ordinary person, speaking, might speak the praise of the Tathāgata. Speaking of the Tathagata's praise, one might speak. “Having abandoned frivolous talk, the recluse Gotama abstains from frivolous talk. He speaks at the right time, speaks what is true, speaks what is beneficial, speaks of the Dhamma, speaks of the Vinaya. He speaks words that are treasured, spoken at the right time, with reasons, well-defined, and connected with benefit.” Thus, monks, an ordinary person, speaking of the Tathagata's praise, might speak. “The recluse Gotama abstains from harming seeds and plants.” Thus, monks, an ordinary person, speaking of the Tathagata's praise, might speak. “The recluse Gotama eats once a day, abstains from food at night, abstains from eating at improper times. The recluse Gotama abstains from seeing dancing, singing, music, and shows. The recluse Gotama abstains from wearing garlands, perfumes, and ointments, and from adornment and beautification. The recluse Gotama abstains from high and luxurious beds. The recluse Gotama abstains from accepting gold and silver. The recluse Gotama abstains from accepting raw grain. The recluse Gotama abstains from accepting raw meat. The recluse Gotama abstains from accepting women and girls. The recluse Gotama abstains from accepting male and female slaves. The recluse Gotama abstains from accepting goats and sheep. The recluse Gotama abstains from accepting chickens and pigs. The recluse Gotama abstains from accepting elephants, cattle, horses, and mares. The recluse Gotama abstains from accepting fields and land. The recluse Gotama abstains from acting as a messenger or going on errands. The recluse Gotama abstains from buying and selling. The recluse Gotama abstains from cheating with scales, metals, or measures. The recluse Gotama abstains from bribery, deception, fraud, and crookedness. The recluse Gotama abstains from cutting, killing, binding, highway robbery, plunder, and violence.” Thus, monks, an ordinary person, speaking of the Tathagata's praise, might speak. The Minor Precepts are concluded. Middle Virtue 11. Just as some venerable recluses and brahmins, having eaten food given out of faith, dwell addicted to the destruction of seeds and plants of this kind, namely, root seeds, stem seeds, joint seeds, cutting seeds, and fifth, seed seeds; From such destruction of seeds and plants, the recluse Gotama abstains. Thus, monks, a common person, speaking in praise of the Tathāgata, might speak. 12. Just as some venerable recluses and brahmins, having eaten food given out of faith, dwell addicted to storing up goods of this kind for enjoyment,